博览会上的印度教徒
本译文由人工智能辅助工具生成，可能存在不准确之处。如需查阅权威文本，请参考英文原文。
AI-translated. May contain errors. For accurate text, refer to the original English.
中文
印度教徒在博览会
（《波士顿晚报》，1893年9月30日）
芝加哥，9月23日：
艺术宫入口左侧有一间标注着"1号——禁止入内"的房间。宗教议会的演讲者们迟早都会到此聚集，或彼此交谈，或与邦尼主席会面——他的私人办公室位于该房间的一角。折叠门被警惕地对公众加以防守，通常仅开启一道缝隙，供人们从外向内窥视。此处本应只有代表方可进入这神圣的禁地，但并非不可能获得"通行令"，从而获得一次难得的机会，与这些杰出的来宾近距离接触，而非只是在哥伦布大厅的讲台上遥遥相望。
在这个候见室中，最引人注目的人物是辨喜——那位婆罗门僧侣。他身材高大，体格健壮，具有印度斯坦人那种无与伦比的仪态，面容剃得光洁，轮廓分明而端正，齿白唇美，谈话时嘴角通常绽开一丝仁慈的微笑。他那高挺而平衡的头颅，或戴柠檬黄或戴红色缠头巾，而他所穿的长袍（此非该服饰的正式名称），束腰而垂膝以下，在鲜亮的橘色与浓郁的绯红色之间交替变换。他操一口极佳的英语，对任何出于诚意而提出的问题都随时作答。
在他待人接物的朴实无华中，有一种与女士交谈时若隐若现的个人矜持，令人联想到他所选择的志业。当被问及其修道团体的戒律时，他说："我可以随心所欲，我是自由的。有时我住在喜马拉雅山中，有时住在城市的街头。我从不知道下一顿饭从哪里来，我身上从不带钱——我是凭借别人的捐助来到这里的。"然后，他环顾了一两位恰好站在身旁的同胞，补充道："他们会照顾我，"暗示他在芝加哥的食宿由他人代为操办。当被问及他所穿的是否是平日的僧侣服装时，他说："这是一件好的衣服；当我在家时，我是衣衫褴褛的，而且赤足而行。我相信种姓制度吗？种姓是一种社会习俗，宗教与之毫无关系；各种姓的人都愿意与我为伴。"
然而，从辨喜的风度与整体气质来看，显然可以判断，他出身于高贵种姓——多年的自愿贫穷与无家漂泊并未剥夺他与生俱来的绅士风范；甚至他的家族名字也不为人所知；他在走上宗教生涯时取名"辨喜"，而"斯瓦米"不过是对他的一个尊称头衔。他应还不到三十岁出头，看上去生来便是为这种生命及其果实而来，同样也是为沉思来世之生命而来。不禁令人好奇，究竟是什么成为他人生的转折点。
"我为何要结婚？"这是他对一条评论的率直回应——那条评论是关于他为成为僧侣所放弃的一切——"当我在每一位女性身上看到的都是神圣的圣母？我为何要做出这一切牺牲？是为了使自己从尘世的束缚与牵挂中解脱，使我不再有来生的轮回。当我死去，我希望立刻融入神圣，与上帝合一。我希望成为佛陀（Buddha）。"
辨喜这样说，并不意味着他是一位佛教徒。任何名称或派别都不能束缚他。他是较高层次婆罗门主义的产物，是印度精神的结晶——那种广阔、梦幻、自我消融的精神——是一位苦行者（Sanyasi）或圣人。
他分发一些小册子，内容涉及他的导师——帕拉玛汉萨·罗摩克里希纳（Ramakrishna），一位印度教虔信者，他对弟子与听众的影响如此深远，以至于许多人在他死后皈依苦行。莫组马尔也视这位圣人为他的导师，但莫组马尔在世界中、于其中而不属于其中地为圣洁而工作，一如耶稣所教导的。
辨喜在议会上的演讲，如同我们头顶的天穹一般宏阔，涵容了一切宗教中最精华的部分，视之为最终的普世宗教——对全人类的慈悲，为上帝之爱而行善，而非出于对惩罚的恐惧或对奖赏的期望。他是议会最受欢迎的人物之一，无论是因其所言之崇高，还是因其外表之非凡。即便他只是走过台上，也能赢得掌声，而他以一种孩童般单纯的感激之情接受数千人的热烈赞誉，毫无一丝自负。对这位谦逊的年轻婆罗门僧侣来说，这从贫穷与隐没到富足与荣耀的骤然转变，想必也是一种奇异的经历。当被问及是否了解神智学者们坚定相信的那些居于喜马拉雅山中的兄弟时，他以简洁的陈述作答："我从未遇见过他们其中之一"——言下之意，仿佛是说："或许有这样的人存在，但尽管我在喜马拉雅山如在故乡，我至今尚未与他们相遇。"
English
HINDUS AT THE FAIR
(Boston Evening Transcript, September 30, 1893)
Chicago, Sept. 23:
There is a room at the left of the entrance to the Art Palace marked "No. 1 — keep out." To this the speakers at the Congress of Religions all repair sooner or later, either to talk with one another or with President Bonney, whose private office is in one corner of the apartment. The folding doors are jealously guarded from the general public, usually standing far enough apart to allow peeping in. Only delegates are supposed to penetrate the sacred precincts, but it is not impossible to obtain an "open sesame", and thus to enjoy a brief opportunity of closer relations with the distinguished guests than the platform in the Hall of Columbus affords.
The most striking figure one meets in this anteroom is Swami Vivekananda, the Brahmin monk. He is a large, well-built man, with the superb carriage of the Hindustanis, his face clean shaven, squarely moulded regular features, white teeth, and with well-chiselled lips that are usually parted in a benevolent smile while he is conversing. His finely poised head is crowned with either a lemon colored or a red turban, and his cassock (not the technical name for this garment), belted in at the waist and falling below the knees, alternates in a bright orange and rich crimson. He speaks excellent English and replied readily to any questions asked in sincerity.
Along with his simplicity of manner there is a touch of personal reserve when speaking to ladies, which suggests his chosen vocation. When questioned about the laws of his order, he has said, "I can do as I please, I am independent. Sometimes I live in the Himalaya Mountains, and sometimes in the streets of cities. I never know where I will get my next meal, I never keep money with me I come here by subscription." Then looking round at one or two of his fellow-countrymen who chanced to be standing near he added, "They will take care of me," giving the inference that his board bill in Chicago is attended to by others. When asked if he was wearing his usual monk's costume, he said, "This is a good dress; when I am home I am in rags, and I go barefooted. Do I believe in caste? Caste is a social custom; religion has nothing to do with it; all castes will associate with me."
It is quite apparent, however, from the deportment, the general appearance of Mr. Vivekananda that he was born among high castes — years of voluntary poverty and homeless wanderings have not robbed him of his birthright of gentleman; even his family name is unknown; he took that of Vivekananda in embracing a religious career, and "Swami" is merely the title of reverend accorded to him. He cannot be far along in the thirties, and looks as if made for this life and its fruition, as well as for meditation on the life beyond. One cannot help wondering what could have been the turning point with him.
"Why should I marry," was his abrupt response to a comment on all he had renounced in becoming a monk, "when I see in every woman only the divine Mother? Why do I make all these sacrifices? To emancipate myself from earthly ties and attachments so that there will be no re-birth for me. When I die I want to become at once absorbed in the divine, one with God. I would be a Buddha."
Vivekananda does not mean by this that he is a Buddhist. No name or sect can rebel him. He is an outcome of the higher Brahminism, a product of the Hindu spirit, which is vast, dreamy, self-extinguishing, a Sanyasi or holy man.
He has some pamphlets that he distributes, relating to his master, Paramhansa Ramakrishna, a Hindu devotee, who so impressed his hearers and pupils that many of them became ascetics after his death. Mozoomdar also looked upon this saint as his master, but Mozoomdar works for holiness in the world, in it but not of it, as Jesus taught.
Vivekananda's address before the parliament was broad as the heavens above us, embracing the best in all religions, as the ultimate universal religion — charity to all mankind, good works for the love of God, not for fear of punishment or hope of reward. He is a great favorite at the parliament, from the grandeur of his sentiments and his appearance as well. If he merely crosses the platform he is applauded, and this marked approval of thousands he accepts in a childlike spirit of gratification, without a trace of conceit. It must be a strange experience too for this humble young Brahmin monk, this sudden transition from poverty and self-effacement to affluence and aggrandizement. When asked if he knew anything of those brothers in the Himalayas so firmly believed in by the Theosophists, he answered with the simple statement, "I have never met one of them," as much as to imply, "There may be such persons, but though I am at home in the Himalayas, I have yet to come across them."
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。